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OVR purpose then, being as now we haue declared, to touch some principal points only, handled by M. Barlow in this second and third Part of his an∣swere,* 1.1 we shall begin with the point he most standeth vpon, dilating him∣self for twenty leaues togeather cōcer∣ning Queene Elizabeth her raigne, life, and death, as an ar∣gument
very plausible in his opinion, and capable not on∣ly of his rayling eloquence, and odious amplifications, but of all grosse and abiect flattery in like manner; togeather with some hopes of other gaines also that way, wherunto it seemeth that the poore man hath his tongue and pen most ready to the sale at all turnes and occasions offered. But it may be before we end this conference, his market may be more then halfe marred in the iudgment, at least of disappassionate men, & especially with his most Excellēt Maiesty, whome aboue all other he seeketh to gull in this matter, turning all vpon him, which I both spake and meant to a Minister of M. Barlowes owne ranke: & so I dis∣claime from the calumnious imputation, that it concer∣neth any way his Highnesse, and shall answere all in the same sense which I then wrote, and meant the same; reser∣uing all dutyfull and respectiue reference to his Maiesties Person and Iudgment, as bounden duty obligeth me.
First then occasion being offered, or rather necessity imposed to speake of Queene Elizabeth: for that albeit the Pope had not so much as named her in any of his two Breues, yet had the Apologer brought in her mentiō with many high praises, for disgrasing of Catholickes, and their cause, and for scorne to the Pope, as though he had with∣out cause pittyed and mourned their afflictions vnder her, which he saith was none at all, for that to his own know∣ledge she neuer punished any Papist for Religion. For these causes, I say, I was forced in my Letter, to say some∣what to this assertiue proposition, wherunto the tribula∣tions, afflictions, calamities, spoiles, exiles, and bloud of so many shed by her, did manifestly in the eyes and eares of al men and women that haue liued in our dayes, contradict and reclaime. And yet did I resolue to do the same as mild∣ly and sparingly as I might, answering only the wordes of the Apologie, and abstayning purposely from al bitter∣nesse of speach, so far as the iust defence of the cause per∣mitted, and so shall continue 〈…〉〈…〉 Barlowes most intemperate prouocation to the contrary.
VVhereas then in reciting the wordes of the Apolo∣ger,
I mentioned these: Hauing, sayth he, sacrificed, as I may say, to the Manes of my defunct Soueraigne, as well for the discharge of my particuler dutie, as loue of veritie, I must now performe my d••ty also to his Maiestie present &c. Vpon which wordes I no∣ted that the phrase of sacrificing to the Queenes Manes, or Ghostes, seemed to me very profane, as proper to the Pagan Sacrifices, vsed to those infernall spirits which they cal∣led Gods, & hurtful Gods, & therfore endeauored to please them with sacrifices. My words & discourse were these.
But as for his heathen profane sacrificing to the Manes or Hob-goblins of his late Lady, I confesse it is an office fitter for a Protestant-Minister,* 1.2 that thinketh it vnlaw∣full to pray for her soule, to deale with her Manes, or infer∣nall spirites, then with Celestiall,* 1.3 by praying for her to Saints. But would God these Manes might now haue licēce to appeare, and talke which him, and relate what passeth with her, after all this ioylity, and ruffe in this world; I doubt not but they would coole his excessiue vaine of flat∣tering vanity. For if all the old platforme of Saints liues, prescribed in Scriptures, and practised by the seruants of God, were not erroneous and vaine, as much fasting, con∣tinual prayer, daily mortification, frequent recollection, diligent chastisement of theyr bodies, humble & feruent deuotion, labouring and working theyr saluation in feare and trembling, aboundant almes-deedes, haire-cloth and ashes, contrition, sorrow and sobbing for their sinnes: yf these things (I say) were the ancient wayes to life, and euerlasting saluation: then must the pathes of Queene E∣lizabeth, which are knowne by most men, to haue bene eyther wholy different, or most opposite to these, led to another opposite end, quia vnusquisque recipiet secundum opera s••••. Euery one shall receiue according to his, or her works: and the sentence of the Apostle is cleare & resolute: Si secun∣dum carnem vixeritis, moriemini; si facta carnis spiritu mortificaueritis vi••etis: if you liue according to the flesh you shall die; but if you shall mortify by spirit the workes of the flesh, you shall liue, that is, to life euerlasting.
About these words of mine M. Barlow taketh occasion
to make very large discourses, and to dilate himselfe in three or foure points ••xceedingly. First in the excessiue prayses of the Queene; then in superlatiue raylinges a∣gainst me; thirdly in iustifying the phrase of sacrificing to the dead Queens ghost; & fourthly in setting out her fre∣quent mortifications, that she vsed: but yet in such sort, as he well sheweth, not only not to feele what mortifica∣tion is in it selfe, but neither to vnderstand what he saith, nor wherof he affirmeth.
In the first point of Queene Elizabeths praises he straineth his eloquēce or rather loquence to the vttermost,* 1.4 as though neyther the earth whilst shee was here, nor scarce heauē where now he assureth vs she is, were wor∣thy of her: Shee was a daughter of the bloud Royall, sayth he, borne to the Crowne, in the Prophetes wordes, from the birth, from the wombe,* 1.5 from the conception, a Princesse aduanced to the Crowne in apparen•• right, and by vncontrolable succession &c. Thus he sayth, and yet doth the world know what store of controuersies was about that succession, and lawfullnes thereof, and they are extant in theyr owne Statutes yet in print; so as this man talketh that which he thinketh to be most acceptable, and fit for his presēt purpose of adulation more then what he findeth written or registred, or belie∣ueth himselfe for that matter; and such as know the man, and his constitution, are of opinion, that if his Maiestie that now is, had come into England with that minde, which his Noble Mother and her husband the King of France are knowne once to haue had, to claime & iustify her title, presently after the death of Queene Mary (for so doth Doctor Sanders t••stifie that they had that minde, and began to put the armes of England vpon all the sayd Queen•• plate, but that by the peace made, & Calis released vnto thē for the same, they were pacified for that time) it is to be presumed that his Maiestie if he had preuayled in his pre∣tence, that he should haue found no one man more fit or readie in England, or Scotland, to haue gon vp to Paules Crosse, or to any other place else, to iustifie his Maiesties Mothers pretence, against Queene Elizabeth, or to disgrace her
whome now he extolleth so much, euen in this point of legitimation, from the belly, from the wombe, from the conception, by apparent right, incontrolable succession, and the like.
But now the wind bloweth another way, and he followeth the blast, and turneth his sayles according to the weather:* 1.6 let vs then heare him out further. She was (sayth he) an Imperiall Monarch, a famous Empresse, or rather the very Empresse of ••ame, blazoned out, not by home-bred fauourites, but by forraine trauailers, and writers, before and since her death, yea, ••uen by her enemies, both for Religion, and warre, to be in her time, and for her Sexe, the starre of Soueraignty, the mirrour of Principality, a terrour to her enemies, the Loadstone of Maiesty, drawing vnto her both Embassadours Christian, and not Christian, only for enterview, and salutation, but in truth for view, and admiration: for when they had satisfied themselues with her sight (and hardly could they be satisfi∣ed) what Saba's Queene once sayd of King Salomon, they all con∣cluded of her, that which o••ten falls not out, sayth the Orator, their eyes had ouercome their eares, and truth had out-strip•• fame, report was lesse then verity, and her renowne was far short of her desert. Thus far our Oratour. And doth he not seeme to speake well for his fee?
But yet whē he telleth vs how his famous Empresse or Empresse of fame, is blazoned not only at home, but abroad by forraine writers,* 1.7 he will not forget I hope to remember, that shee is blazoned by many of them in farre other colours then heere he painteth her out: and this partly in respect of her hard measure towards Catholikes, whose religion shee professed vnder Queene Mary, and made many fayre promises of continuance therin; for the breach wherof, and contrary proceeding afterward when she came to the Crowne, she susteyned so hard a conceipt and bad opinion of all forrayne Princes, people, & King∣domes Catholik, as the memory perhapes of no one Chri∣stian Prince or Princesse that euer liued, is more vngrate∣full and odious to them. And this is the very truth not∣withstanding all this parasiticall flattery of the Minister: which I speake as God knoweth with great compassion towards her, and our Countrey, for her sake, and not with
any humor of reuenge, insultation, or exprobratiō against her. The histories are extant, their speaches and iudge∣ments are knowne to such as doe trauaile forreine Coun∣treys, and with indifferency and attention doe marke what passeth among them.
But yet this man sitting at home in his warme chāber, goeth further in his exaltations of her: and to pretermit many, as ouerlong for this place, he sayth,* 1.8 That all her actions, being Royally vertuous, vertuously religious, and religiously wise; her wisedome seasoned her religion, her religion sanctified her policyes, her polices graced her descent, all of them togeather wrought her immor∣tality, and her immortality is accompayned with renowne vpon earth, and reward in heauen. So he, and much more, which I pre∣termit as idle froath of a flattering tongue, who taketh vpon him also to Canonize her with the terme of Eterni∣zed Saynt, and affirmeth resolutely, that shee neuer blemi••hed her s••l••e with vice criminall, or continued, for soe are his words. And what he meaneth by continued,* 1.9 I know not, exept he meaneth as the word importeth, that she continued not from vice to vice without interruption, which had bene horrible to haue done (if not impossible) or had perse∣uered continually in one and the selfe same vice criminall, which had bene as bad if not worse. He auoucheth further of her, that shee neuer in her life committed hellish crime; wherby I suppose, he meaneth mortall sinne, for that the payne & punishmēt therof is hell, according to S. Paules doctri∣ne, and then I confesse that this were to be accompted an extraordinary sanctity indeed,* 1.10 that a woman brought vp in such liberty, for so many yeares togeather, in so cor∣rupt a time (who as M. Barlow here telleth vs, was no Cloystred-Nun, but a Queene that liued in all prosperity in the midest of all temptations and allurements, both of Sathan, the flesh, and the world) should neuer commit so much as one mortall sinne.
But I would aske M. Barlow, how he commeth to know this secret? did he euer heare her Confession? For if he did, he might with far better conscience vtter her ver∣tues knowne thereby, to her prayse, and to the edification
of others, then he did the Earle of Essex his vices, to his infamy, and other mens scandall. But I for my part doe thinke, that albeit Queene Elizabeth went often to confes∣sion in Queene Maries dayes, yet from that time to her death, which was more then forty yeares, she neuer tooke the benefit of that Sacrament;* 1.11 in which long time wee may wel imagine what store of dust a house much fre∣quented would haue gathered, that had neuer bene swep•• in so long a space. And albeit shee had had, both grace, wil, and time to cōfesse her sins, yet do I belieue that she would neuer haue chosen M. Barlow for her Confessour, and Ghostly Father; and consequently all that he talketh here of her vices criminall, and not continued, and of hellish crimes neuer committed, is spoken without booke, vpon no greater ground, then that he listeth to say and write so of her. And this shall serue for the first point, concerning his excessiue prayses of Queene Elizabeth, though we shall haue occasiō to handle somewhat therof againe in the fourth point a∣bout her mortifications.
Touching the second point then of impotent and exorbitant railing; albeit much were to be sayd; yet doe I not meane to loose time in the repeating thereof, or iniurie the eares of graue and modest men with hearing such contemptible matter: it is reuenge inough for me to vnderstand by diuers wayes, as I doe, that his owne friends doe condemne him, and thinke contemptuously of him, for entring into such an odious kind of writing. And for other that are different from him in religion, though they thinke him not worthy of any Answere, that taketh such a course; yet haue I thought good for this once to bestow so much paynes as to runne his Booke ouer, and to returne him answere to other points, though not to this, but yet so, as by those other points which I handle, the mans spirit may be so well knowne, as none will meruayle that he tooke so dishonest and impudent a course of virulēt rayling.
As for the third poynt of sacrificing to the Manes or Ghostes of the dead Queene Elizabeth, true it is, that suppo∣sing
my selfe to haue to do with a Minister, that vsed the phrase,* 1.12 in the case he did, I noted it as Heathenish and pro∣phane, in respect of both words, to wit sacrificing to Ghost, especially Infernall, himselfe being enemie to all Christian Sacrifice, or prayers for soules Christianly departed, or intercession to be made for them to Saints in heauen, that are Supernall Ghosts, and not Infernall. By which occa∣sion M. Barlow taketh matter to dilate himselfe much (as he doth willingly when he findeth any thing to talke of, though neuer so impertinent) to proue that this phrase of sacrificing to dead Ghosts, though it were proper to the Gentiles and Pagans, may also be vsed of Christians in a good sense:* 1.13 Especially, sayth he, it being vsed by his Maiesty, as a borrowed phrase, and vttered with a deprecatory parenthesis, as it were in modesty, asking leaue for the passage therof, secretly therby in∣sinuating, that otherwise, it was that which among the Rhetoritians is called audax Metaphora, a bould Metaphore.
Wherunto I answere, that with all these circumstāces I see no difficulty, but that the phrase may be vsed, especi∣ally by audax Metaphora, and by so great a Prince, whose licence in speach good reason alloweth to be larger then other men: nor had I euer put difficulty in the phrase, if I had knowne it to haue come from his Maiestie. But for a Minister to be so bould in his audacious Metaphors, seemed not so tollerable: so as in the thing it selfe, supposing the former qualifications, I haue no further controuersie. But yet I must note, that the arguments scraped togeather by M. Barlow,* 1.14 for allowance of the phrase, are nothing worth at all. For that first the testimonies here quoted by him, though at randome, of S. Hierome, S. Augustine & S. Basill, affirming that we may vse the learning of the Gentiles to the aduancement of Christian Religion, as the Israelites did the spoyles of the AEgyptians, are to be vnderstood of such poynts of their learning, as may piously be applyed to our vse, to wit their morall doctrine, Histories, Phi∣losophy, Examples, Sentences, Comparisons and the like, but yet do not allow that we should vse the peculiar phra∣ses of their Idolatrous worship, about the mysteries of our
Christian Religion, as certaine new prophane compani∣ons of our age haue done, I meane Castalio and others, cal∣ling God, Iupiter, and our B. Lady Diana, and the like.
Nor doe the other examples alleadged by M. Barlow for proofe and allowance of any such prophane vse,* 1.15 mak•• anything to the matter in hand, and consequently they are brought in by him to no purpose at all, but to spend time and paper without vtility. For what maketh it to our purpose if S. Luke in the narration of S. Paules nauigation to Rome,* 1.16 doe say that the ship of Alexandria wherin he went had for his badge the signe of ••astor and Pollux, the chil∣dren of Iupiter, according to the fables of Gentilitie? Or what if S. Peter in his secōd Epistle speaking of the damna∣tiō of the wicked Angels,* 1.17 do name these chaines of darknes wherwith they are bound in hel; which words of chaines & hell, are to be found in Poets? Is this a sufficient proofe that Pagan phrases concerning matters of religion may be vsed also in our Diuinity? I pretermit his idle bringing in of S. Paul, that vsed halfe a verse of Aratus, a heathen Po∣et, when he spake in the Councell house of the Areopagus in Athens;* 1.18 as also Nazianzen & Origen, for vsing the two pro∣uerbs Orci galea & Plutonis cassis, for that these things are law∣full, as before we haue sayd, nor haue they any similitude at all with the phrase in controuersie of sacrificing to Queene Elizabeths Manes, for that this being heathenish in the sense of both words, to wit, of sacrificing, and of In••ernall spirits, and applied by the Authour of the Apologie, to the Chri∣stian duty to be performed to a Christian soule deceased, conteyneth much more in it, then those other Poeticall words, vsed to no such end, by the Christian Authours.
Nor is that worth the answering, which is brought in out of the Epistle of Iustus Baronius, not long since con∣uerted from Caluins Sect, to the Catholike Church, where recounting his iourney through Millayn•• he sayth, that a∣mōgst other Reliques, they were brought to see the shrine where the Manes Ambrosij iunioris Borrh••maei were conteyned, that is to say, the memory and reliques of the yonger Am∣brose, to wit Cardinall Borrh••maeus, which M. Barlow thin∣keth
to be a great testimony against me: but indeed is none at all. For nowsoeuer this man newly conuerted from being a Protestant, did vse also some part of M. Barl••••••s audax Metaphora, which he very well approueth, and that this word Manes, being vsed alone may metaphorically haue some such sense, as the Reliques or memory of men departed: yet did he not vse the whole phrase of parent are Man••a••, to sacrifice vnto the Manes of any body departed, whic•• is not vsed or permitted in Catholike Religion, to sacrifice vnto the reliques or memory of any man dead, but only to offer sacrifice to God for them, if they stand i•• need therof. And thus much for this.
THere remaineth the fourth point cōcerning Queene Elizabeths Mortifications, and Pe••nances voluntarily ••aken here in this life: wherof I said by iust occasion giuen,
That if the old platforme of Saints liues prescribed in Scri∣ptures, and practised by the seruants of God, were not er∣roneous and vayne, as much fasting, continuall prayer, dayly mortification, frequent recollection, diligent cha∣sticement of their bodies, aboundant almes-deeds, haire∣cloath, and ashes, and the like: if these things I say, were anciently accounted Viae vitae, wayes to life, as often and highly commended in the Scriptures by the Holy Ghost, and practised from time to time in the liues of the holiest men in the Christian Church; then sayd I, must the wayes and paths of Queene Elizabeths life which are knowne to be far different from these, be very dangerous, and the end and successe thereof not so assured of glory, as her flat∣terers both promised her in her life, and now will needs after her death, beare men downe that it is performed.
To this M. Barlow answereth in diuers sorts: first out of the Epistle of S. Paul to the Romans,* 1.19 VVhat art thou that iudgest another mans seruant, for somuch as to his Lord he standeth or f••lleth? But this place is manifestly abused by M. Barlow, as are commonly all other Scriptures alleadged by him. For S. Paul speaketh in this place of indifferent things, as of eating and drinking, in which a man may not condemne rashly another,* 1.20 Qui n••n manducat, manducantem non iudicet, he that eateth not, let him not iudge him that eateth. But touching our cause in hand, let him read the sentence of the fame Apostle to Timothy, both clearly and resolutely set downe,* 1.21 Querundam hominum peccata manisesta sunt, praecedentia ad iudicium: quosdam antem subsequuntur. Similiter & bona facta manisesta sunt, & quae aliter se habent, abscondi non p••ssunt. The ••innes of some men are manifest going before thē to iudg∣ment: but in some other they follow. And so in like man∣ner good workes are manifest, and those that be otherwise cannot be hidden. Wherby it is manifest in some cases, that a man may iudge, or at least wise haue a probable con∣iecture (for Almighty God may alter in secret what to his diuine wisedome and mercy shall seeme good) what end a Christian is like to ariue vnto, by the wayes wherin he walketh. And S. Paul himselfe doth set downe sundry particulars in diuers places of his Epistles, in which he sayth that Christians shall not be saued. So as this kind of iudgement is not wholy forbidden, but rash iudgment only.
Secondly then M. Barlowe commeth to lay hand on another answere, saying,* 1.22 That fasting with a sower countenance, prayer in open places, dole of almes with proclama∣tions, are ensignes of hypocrites in our Sauiours iudgment. Wher∣to I reply that these are but the abuses of good things,* 1.23 which abuse the Seruants of God flying,* 1.24 do retayne the good vse. Thirdly sayth hee, (for he deuideth his proofes into sundry heads, and all not worth a rush) such outward habits of mortification as Iesuits terme, of wearing of heare-cloth, and the like,* 1.25 might argue Achab. who went barefoote in hayre-cloth and a••••es, to be a mortified creature, as well as the seuerest sel••e chastising
Iesuite of you all. So he. And this only example is sufficient to shew, both the mans spirit, and wit. His spirit in contē∣ning and ••esting at that which God himselfe did so highly esteeme, his wit, that he seeth not what maketh for him, or ag••inst him. As for the Iesuits, their Doctrine is, that all these externall mortifications are only so far forth gra••eful and acceptable to God, as they do proceed from the inter∣nall mortification of the mind, and sorrow for their sins, and not otherwise. And that this externall mortification of Achab did so proceed, is euident by the very wordes of Scripture, alleadged by M. Barlow, which are these:* 1.26 VVhen Achab had heard the speaches of the Prophet Elias, he rent his gar∣mēts, & couered his flesh with haire-cloth and ••asted, & sl••pt in sakcloth and walked with his head bowed douneward. And the word of God was made vnto Elias, saying, hast thou not seene Achab humilia••ed before me? For so much then, as he hath humbled himselfe ••or my cause, I will not bring the euill vpō him, which I haue threatned in h•••• dayes, but in the days o•• his Sonne. And let it be marked, that he sayd humi∣litatus est mei causa, he hath humbled him selfe for my cause, which signifyed that it came from the hart, and from the sorrow that he conceyued, to haue offended God: which is true internall mortification, and made Achab, a true mor∣tified or mortifying creature in that act, for which wee haue God himselfe for a witnes.* 1.27 And it can be no lesse then prophane impiety, and sinfull secularity so prophane∣ly to rest at it. But let vs passe to another parte of his An∣swere in this matter.
Indeed, sayeth he, she was no cloystered Nunne. (to wit Queene Elizabeth:* 1.28) And so I thinke to: and that the diffe∣rence of their liues did shew it. A Queene she was (sayeth M. Barlow) and a State She had to manage, a people to gouerne•• & much busines to attend, bodily exercise sayth the Apostle profiteth nothing, b••t godlines, that is, a sound sayth with a good conscience avayl••s ••ith God and argueth a minde truely regenerate. This is M. Barlowes way of mortification, not to meddle with Achabs contri∣tion, humiliation, or hayrecloth, nor with the liues of ••loystered Nunnes, that serue God in the austerity of Christian discipline, as fasting, praying, and other morti∣fication,
but only he commendeth a sound ••aith with a good conscience, which euery man will easily perswade himselfe to haue, especially if he belieue him in citing S. Paul to Timothy, as though the Apostle had called such externall mortifications, as fasting and the like, vnprofitable ••odily exer∣cises, and that only a sound fayth were piety. But this is as fraudulent dealing as before: for that the Apostle his very manner of speach, Exerce ••e ipsum ad pietatem, exercise thy selfe to piety, doth shew that he speaketh of good workes and piety of life, and that he maketh here a difference be∣tweene bodily exercise that hath for his end, only the good of the body, and the exercise of piety, which whether they be bodily or spirituall, are alwaies directed to a spirituall end. And so do the ancient Fathers vnderstand the words of exercise and piety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 especially such as best vnder••••ood the force, and propriety of the Greeke words,* 1.29 as namely S. Chrysostome, who in his speciall Commentary vpon this place of S. Paul defineth piety thus: pietas rectissima vitae norma est, & conuersationis optimae disciplina: Piety is a most straight rule of life, containing the discipline of a most ex∣cellent conuersatiō, wherby only faith you see is excluded. And then ••urther reiecting M. Barlows false interpretation of S. Pauls words, as though he had meant fasting, and o∣ther externall mortifications, by corporall exercises which he calleth lesse profitable, he saith,* 1.30 Quidam hoc Apostolum de ••eiunio aiunt dix••sse, sed prosectò errant: neque enim est corporalis ex••ercitatio i••iunium, sed spiritualis. Nam si corporalis esset, corpus pro¦fectò nutriret: cum autem id maceret & extenuet macie{que} conficiat, corpor••lis dici omnino non potest. Some men (as M. Barlow) do say, that the Apostle (speaking of vnprofitable bodily ex∣ercise (meaneth of fasting, but truely they do erre: for that fasting is no bodily exercise, but spirituall. For if it were bodily, it would no doubt nourish the body: but where∣as it doth chastise the body, extenuateth and maketh it leane, it cannot any way be called corporall. So he.
And if wee will haue the testimony of another as an∣cient as S. Chrysostome, & most skill••ull in the Greeke tongue wherin S. Paul writeth these wordes, though no Grecian
borne; wee may heare S. Hierome, who vpon those wordes, of Exerce te ipsum ad pietatem, exercise thy selfe to piety, setteth downe first what piety is, saying Pietas est e••iam 〈◊〉〈◊〉 tua tribulatione alijs subuenire, Sicut Sareptana vidua seci••: Piety is to help other men euen with thy owne tribulation as the poore,* 1.31 widdow of Sarepta did feed the Prophet Elias, with the bread that she had reserued for her sonne and her selfe. And then as for corporall exercise, named by the Apostle, he sayth it was meant of things belonging to the bodily health, as Sanctarum balnearum, venationum & huiusmodi quae ad breue tempus carnali proficiunt sanitati: holy bathes (such as ho∣ly men did vse for help of their health) hunting and other such bodily exercises for the same end, which do profit to the health of the flesh but for a short time, which admoni∣tion is thought to haue bene giuen by S. Paul to Timothy, as to a young man, that was somewhat delighted with these bodily exercises, or counsailed therunto by Phisitiōs for help of his said health. To which end also the said A∣postle in the same Epistle exhorteth him not to drinke wa∣ter still,* 1.32 but to vse a little wine for help of his stomacke, and in regard of his other frequent infirmities. but yet would haue him to exercise himselfe in the workes of pie∣ty, as now hath bene sayd. So as this place also of S. Paul hath bene abused by M. Barlow his prophane interpretati∣on against externall mortifications.
But now lastly he commeth neere vs indeed, and will shew that Queene Elizabeth her mortification was of ano∣ther kind, perhaps not heard of before. Let vs heare his words: Fourthly (sayth he) to be a King, and to gouerne as a King should do, is mortification of it selfe. This is the largest way (I suppose) of mortification that he can lay before vs:* 1.33 for of this kind he will find, no doubt many mortified people, both of men and women, that would be content to accept of this mortification, to be Kings & Queenes, and to go∣uerne well in their owne conceipts. For what Prince thi••∣keth not, that he gouerneth well, and not only Kings & Princes are to be comprehended vnder this mortification, but proportionally also all other Magistrates and Gouer∣nours
vnder them, who haue one poynt more of mortifi∣cation lying vpon them, then their Supreme Princes, for that they are lyable to giue account to them, which the others are not, and consequently they are more subiect to mortification in their offices, and dignities; and yet most men do seeke after them, both in England and els where, which doth shew that there is great store of mortified men in the world, or at leastwise of men that loue this morti∣fication, and desire to be so mortified. And if to be a Bishop also be a mortification, then hath M. Barlow in like man∣ner proued himselfe a mortified man, & then those words of S. Paul to the Collossians, Mortificate membra vestra quae sunt super terram: Mortify your members which are vpon earth, may haue this sense also among other; do you mortify your self with some good Bishopricke, or other dignity, that in it selfe is a mortification. And do we not see what prophane trifling this is? And that by this drawing Christian ver∣tues out of their compasse, true natures, and spheres, they do eneruate and euacuate all their force, and bring their practice to a meere sound of words.
The Catholike doctrine is, that mortification is a most excellent Christian vertue, commended highly in the Scriptures,* 1.34 and exercised by all Saints, and especially by our Sauiour Christ, and his Apostles, and by the greatest Saints, & Seruants of his, that haue ensued in his Church, as may appeare as well by those words of S. Paul now re∣cited, as also these other to the Romans:* 1.35 Si spiritu sacta carnis mortificaueritis, viuetis: If you shall mortify the works of the flesh by spirit, you shall liue. And then followeth the con∣trary set downe in the same place. If you shall not morti∣fy your sayd members, & deeds of the flesh therof ensuing, but shall liue Secundum carnem, by obeying the lust therof, you shall dy euerlastingly. Wherby is also vnderstood, the nature of this excellent vertue, whose name of mortifica∣tion is deriued from the word Mors, that signifieth Death: for that as when death entreth vpon a body and driueth out the soule, the sayd body remayneth without sense, ••eling, or other motion: so when this vertue of mortifi∣cation
is well exercised of a Christian man, it doth take a way the sensuall life of our lusts and passions, and doth mortify them in their vnlawfull appetites, so as they re∣maine as it were feeble, cold, and dead, in resisting or re∣belling against the superiour parts of the soule, directed by rea••on and religion. And this is that most happy and excellent death so much desired by S. Augustine, when he sayd to God:* 1.36 moriar, ne moriar, let me dy, that I may not dy: and good S. Bernard, Vti••am hac morte ego frequenter cadam, vt euadam l••queos mortis, vt non sentiam vitae luxurian••is mortisera blandimenta: Would to God I may often dy this death, that therby I may escape the snares of the other death, & that I may not feele the deadly flatterings and allurements of this present dissolute life. And then he goeth further to many particularities, saying:* 1.37 Vt obstupescam ad sensum libidinis, ad aestum auaritiae, ad iracundiae & impatientiae stimulos, ad angoris soli∣citudinem, ad molestias cu••••rum: moriatur anima mea morte i••s••••∣rum; bo••a mors quae non aufert, sed transfert in meltus. Let me dy by this death of mortification, that I may become sensles to the feeling of carnall lusts, to the heate of couetousnes, to the pricks of anger and impatience, to the afflictions of solicitude, to the troubles of to many cares: let my soule dy with the death of iust men; this is a good death, and doth not take life from me, but doth change it to a better.
Thus that holy and deuout Father of the workes and effects of mortification, and of his ardent loue that he had therunto. And the like I might most aboundantly shew out of other Fathers, but it were ouerlong for this place. The saying of S. Augustine vpon the former words of S. Paul is general to all men:* 1.38 Hoc est opus vestrum in hac vita, actiones carnis spiritu mortificare quotidie, affl••gere, minue••e, fraenare, interi∣••ere: This is your worke in this life, to mortify dayly the actions of the flesh, by spirit, and to afflict them, dimi∣nish them, to bridle them, and to kill them. Which sense and feeling of mortification, if M. Barlow had, and were of the same spirit, with these holy men, he would neuer seeke so many shifts to discredit the same, and to make it contemptible as he doth; first by scorning at fastings, pray∣ers,
and a••me••••ed••, when by Hypocrites they are abused, which is nothing to the true vse,* 1.39 and consequently not to the purpose; then to disgrace thē, when they are well vsed, by saying that they are bodily exercises, of small vtility; ••hen by ••e••ting at the sackcloath, ashes, and other penan∣ces, and externall mortifications, which God himselfe in King Achab approued, and tooke in great good part; then i•• ••co••ting at the state of Nunnes professing the like retired li••e of mortification; then telling vs further that the life of Queene Elizabeth had ••ore mortification by liuing in a Court wh••re many temptations were, then in a Mona∣stery, which he proueth out of Seneca, saying: Marcet enim ••••ne aduersario virtus: For vertue is sluggish where no aduer∣sary is. By which consequence it followeth that it is much better, and more excellent mortificatio••s for yong Ladies and Gentlewomen, to liue in great Courts where there be store of amourous yong Knights and Gentl••men to tempt them, then to liue solitary, or retired from such Courtes and companies, where no such impugnation of the aduersary is. And this is M. Barlowes good discipline for women, which is farre different from that which S. Cyprian prescribe••h in his Booke De disciplina. & habit•• Vir∣ginu••, no lesse then their two spirits are different.
And lastly you see that he distracteth the word Morti∣fication so farre, as he draweth it to all dignity and honour, and that it is mortification to be a King, Queene, or chiefe Gouernour, which are things most agreeable to mans sensuall desires, and opposite ••o mortification; though I would easily grant, that if a man did hate and fli•• such dig∣nities in him selfe, & that they were forced vpon him; of which sort of men S. Gregory writeth Val••è destent quòd tardè ad patriam redeunt, & tolerare insuper honoris onera copell••••ur:* 1.40 they do greatly bewaile that they returne slowly to their Coun∣trey (which is heauen) and besides are forced to beare the burthen of honours in the meane space: Of these men I say who should so be forced against their wills to sustaine pla∣ces of honour, as S. Gregory himselfe was, in taking the Popedome, to such a man it is a mortification indeed to
be a King, Prince, or Pope. But this riseth not out of the dignity it selfe as M. Barlow fondly teacheth, but out of the vertuous repugnance of the receiuers will: so as if Queene Elizabeth, to come to our proper case, did vnwillingly and with repugnancy of mind take the crowne vpon her, wh••̄ Queene Mary died•• as S. Gregory did his Popedome, then may it be said, that it was some mortification vnto her; otherwise it is ridiculous to make all high dignities and places of honour, Mortification: for so much as euery man doth ordinarily feele in himselfe, an inclination of our corrupt nature to desire them, which naturally notwith∣standing loueth not mortification.
Moreouer, wheras there are two parts and members of mortification,* 1.41 the one internall, the other externall, the internall to mortifie the inward partes of our soule, both intellectuall and sensuall, as to deny a mans owne will, represse selfe loue, subdue our iudgemen•• to the obedience of others, represse the passions both of pride, anger, concu∣piscence & the like: another part externall, that mortifieth the body and outward senses therof, making them subiect to reason by externall punishments of the body, as by fa∣stings, watchings, and other chasticements of the same, which S. Paul testifyeth both of himselfe, and the rest of the Apostles that they praised the same, which being so, I would demaund of M. Barlow, to which of these mortificati∣ons doth a Courtly & Princely life lead vs, more then the state of a poore life. For as denying a mans owne will, it is far from Princes, to practice the same, who indeauour rather to haue their wills done, and that with reason: re∣nunciation also of the world and subduing of their owne iudgments, seemeth not so properly to belong to that e∣state. And as for mortifying of passions, if they would at∣tempt to do it, their flatterers would not suffer them, for that they would both say and sweare, that euery passion of theirs is a sound and solide vertue, and euery disordi∣nate appetite a most iust desire.
And if you passe further to externall mortification, as often fasting, much prayer, long watchings, course ap∣parell,
••air-cloth, di••cipline, and the ••ike; how vnfit are they for a Court, or a Court for them?* 1.42 Is not soft & braue apparell, delicate diet, banqueting, dancing, masking, Comedies, loue-letters, and such other, more aggreable to that state and place? Of the first our Sauiour himselfe testifieth, Qui mollibus vestiuntur, in domibus Regum sunt; and for the rest that they were gratefull and familiar in Queene Elizabeth her Court, and more frequented by her selfe then the other, all men I thinke that were eye witnesses of the same will testify. Only there wanted to the world a De∣uine, who by a new Theology should celebrate these Courtly exercises for good mortifications; and now is sprong vp M. VVilliam Barlow,* 1.43 that hath taken the matter vpon him, & published it in print, making the very state and condition of life it selfe, of being a Prince, to be a state of mortification, and consequently also of pennance (for that mortifications be acts of pennance) wherof it doth ensue that Queene Elizabeths life was a penitentiall life, which is f••rre different from that store of felicity and aboundance of temporall consolation, which the Lord Cooke describeth with his Copia & Inopia, which wee shall handle afterward. And thus much of Queene Elizabeths Mortification.
There followeth in my Booke a word or two of her persecutions, for that it was sayd in the Apology,* 1.44 first in generall, that her Maiestie neuer punished any Papist for Religion. And againe, that she was most free from all persecution. And yet further, that she neuer medled with the hard punishment of any Ca∣tholicke, nor made any rigorous law against them, before the Excom∣••••nication of pope Pius Quintus, which was vpon the yeare 1569. ••••d the eleuenth of her Raigne. Wherunto I answered, that for punishments, all the Catholick Cleargy of England were depriued long before this for their religion, and many, as well Laymen as Priestes put in prison for the same, and multitude of others driuen into banishment of all sortes of people, whose names Doctor Sanders setteth downe in his seauenth booke of his Visible Monarchy. The seuere lawes also against them that refused to take the Oath of suprema∣cy,
and should say or heare masse, were made long befo••e this and put in practice: so as this narration could not stand. What replyeth M. Barlow to this? Ni••il ad Rh•••••••• sayth he, the speach is here of lawes, whose payne is death. Yea Syr. And is it so? I refer me to the wordes euen now recited out of the Apology, that her Maiestie neuer punished any Papi•••• •••••• Religion, that she was most free from all persecution; doth not all & any include other punishments besides death? Moreouer when it is sayd that she neuer made any rig••••ous lawes against Catholickes: doth this only comprehēd the lawes, whose punishment is death? To what straites is M. Barlow driuen here? And yet if he doe remember well the oath of Suprem••cie, he cannot but know, that the third refusall therof is also death. So as euery way the poore man is ta∣ken.
About Q. Eliza∣beths rai∣gne, life, & death,
Lett. p. 27.
Queene Elizabeth her Manes
M. Bar∣lowes flat∣tering lo∣quence.
Barl. 64.
M. Barl. turnes with the wynd like a weather∣cocke.
Quene E∣lizabeth o∣therwise blazoned by forrain writers then M. Barlow reporteth.
Barlow. p. 66. & 67.
Q. Eliza∣beth Ca∣nonized for a Saint by M. Bar∣low.
Q. Eliza∣beth in M. Barl. his iudgment neuer cō∣mitt••d a∣n•• mortal sinne.
Q. Eliza∣beth would ne∣uer haue chosen M. Barlow for her ghost∣ly Father.
About Q. Elizabeths Manes & sacrificing vnto thē.
Barl. p. 74.
Hierom. E∣••ist. ad Rom. Ora∣t••••em. August. de D••••tr. Chris••ian.
M. Barl. his tri∣fling.
Act. 28. v. 11.
2. Pet. 2. 4.
Act. 17. 28.
Rom. 14.4.
In what cases a mā may iudg of another
1. Tim. 5. 24.
Barl. p. 75.
Matth. 6.
About ex∣ternall mortifica∣tions.
3. Reg. 2••. 27.
Achab tru¦ly morti∣fied.
Prophane impietie in M. Bar∣low.
Q. Eliza∣beth no cloystered Nun••e.
A place of S. Paul ex¦pounded cōcerning bodily ex∣ercise.
Ch••ysost. in comment. ad c. 4. in 1. Tim.
3. Reg. 17.
M. Bar∣low no friend to mortifica∣tions.
A strange kind of mortifica∣••••on.
Mortifica∣tion.
Rom. 8. 13••.
Aug. l. 1. confe••s. c. 5.
Bern serm. 52. in Cant.
Ser. 13 de verb•••• A∣post.
Strange kind of an¦swering.
Gregor. 5. moral. c. ••.
Two parts of mortifi∣cation, in∣ternall & externall.
Externall mortifica∣tion in Princes.
M. Barlow a Deuine for the Court.
Apol. pag. 16.
M. Barl. foolish shift in an∣swering his Ad∣uersaries obiection about the Persecutiō vnder Q. Elizabeth. Lett. pa••. 18.